Regarding the things which Epiphanius has, I could not sufficiently wonder, first, that he made no mention at all of the book *On the Subjection of the Son*, [nor] any mention of Eusebius of Caesarea, i.e., he ignored the foundation, as it were, and the seat of the whole cause, unless one can know something from a certain fragment of an Acacian disputation, and that one itself not indicating much; then, that he allowed that confession of the clergy of Ancyra, of which I spoke above, to be attributed to himself as Marcellian; finally, that he asked Athanasius what he thought about Marcellus, if he had indeed refuted Marcellus in writing, and [that he asked] Athanasius in return, [about] whom he had spoken in that refutation. However, if we look at the internal relation of the Father, the Son, and the Holy Spirit, setting aside those things which are of lesser moment, the opinion of Marcellus approaches, especially to that of Irenaeus, and Dionysius of Rome, and Athanasius himself, or as closely as possible, so that I would no more dare to define the middle point of merging and diverging colors than [the colors] in a rainbow, or [to say] that it is that very thing.
FRAGMENTA LIBRI MARCELLINI
FRAGMENTS OF THE BOOK OF MARCELLUS
See Eusebius, books *Against Marcellus* and *On Ecclesiastical Theology*, tom. XXIV. See also Epiphanius in the Acacian excerpts; t. 1, p. 838 seq. of the edition of Dionysius Petavius, which our [edition] represents.
EJUSDEM MARCELLI LIBELLUS JULIANO ROM. PONT. OBLATUS
A BOOKLET OF THE SAME MARCELLUS PRESENTED TO POPE JULIUS OF ROME
See Epiphanius in the same excerpts, p. 834 seqq.
EMBASSY OF EUGENIUS THE DEACON TO ST. ATHANASIUS
THE LEGATION OF EUGENIUS THE DEACON TO ST. ATHANASIUS
For the cause of Marcellus of Ancyra, and the Confession of Faith of the Church of Ancyra.A [Exposition of faith to Athanasius made by Eugenius the deacon.] To the most holy and most blessed bishop Athanasius, Eugenius the deacon.
1. The clergy and the rest who are in Ancyra of Galatia, being gathered with our Father Marcellus, sent us to your piety, fortified with letters of commendation from the bishops of Greece and Macedonia. But since, upon arriving, we learned that we had been maligned as holding an alien doctrine, and that you, doing well, have rightly and deservedly wished to learn what opinion and doctrine we hold regarding our Lord Jesus Christ, we are compelled by necessity, yet eagerly nevertheless, to write these things to your piety; so that you may know that those who have attacked us with calumnies have alleged these things falsely against us, and that we hold the catholic faith of the Church. B We say, enumerating also those who sent us...
all our peoples; for they are not few, but an innumerable multitude.
2. We therefore primarily anathematize the Arian heresy; and we believe, just as our Fathers confessed in the synod held at Nicaea, that the Son is from the substance of the Father and is consubstantial with the Father, and that He is neither a creature nor a work, but that all things that have come into being were created through Him. A For we do not hold that the Son is one thing and the Word another, as some have falsely attributed to us, but that the Word is the Son, the wisdom, the power of the Father, in whom all things — as the Apostle taught 1 — both visible and invisible, whether thrones, or dominions, or principalities, or powers, all things were created through Him and for Him. B Holding this view, we also anathematize by name the most impious Sabellius, and with him those who hold his views and say that the Father Himself is the Son; and that when He becomes the Son, He is no longer the Father; and when He becomes the Father, He is not then the Son. For we confess an eternal Father, with an eternal Son existing and subsisting; and the Holy Spirit likewise existing eternally and subsisting. For we do not call the Trinity without subsistence or hypostasis; but we acknowledge it in hypostasis.
3. And if these things are sufficient to show that we hold the same sentiment as our Fathers, yet because there are some who, while pretending not to hold the views of Arius, dissemblingly hold the same things as he does, saying that the Son is unlike the Father and that the Holy Spirit is a creature and one of the things that have been made, we—as well as those who sent us—anathematize these heresies. C For neither is the Son unlike the Father, but He is consubstantial with the Father; nor is the Holy Spirit a created thing, or one of the things that have been made, but belongs to the holy Trinity; and we confidently profess that nothing is introduced or created in the Trinity. For He is the Spirit of holiness, not one who is sanctified, but He in whom all the saints are sanctified. For our perfection is given and achieved in the Father and the Son and the Holy Spirit. And there is one faith in one God through the Son in the Holy Spirit. For the sake of fuller and greater testimony, D we anathematize those who think and say: "There was once a monad, when the Son was not," and "There was once a dyad, when the Holy Spirit was not," for we know the holy Trinity is eternal, always perfect, and has always been the same. For this reason, we hold as strangers to the Church those who think and say: "There was a time when the Son was not," and that the Holy Spirit was made out of things that were not.
A 4. Lest anyone falsely slander us regarding the bodily coming of our Savior by empty talk, we necessarily write also concerning this, that our Lord and Savior Christ did not come into a holy man at the end of the ages as He did to the prophets. But we believe, as John says, that the Word became flesh, and as the Apostle says, that, being in the form of God, for our sake He took the form of a servant, being born of the Virgin Mary as man according to the flesh; so that, as He Himself says, He might complete the work of the Father; and by thus perfecting the human race in Himself and uniting it to the divinity, He might lead it into the kingdom of heaven. And although these things are sufficient to show our faith in our Lord Jesus Christ, B nonetheless, for greater security, we repeat these things and say, and we anathematize those who say and think that the Father was ever without the Son, and that the Father and the Son were ever without the Holy Spirit. For the Spirit is of God, and the Trinity is perfect and eternal. We also anathematize those who have lately arisen and are called "Anomoeans," and with them the madness of Samosatenus and Photinus, and those who think the same as they do. For they do not say that the Word of God is a living and active Word, by whom all things were made, but rather as merely an uttered word of man; and because they do not think that the Son of God is Himself the Word, but divide Him rashly and without reason, and attribute a beginning to the Son from His birth according to the flesh from Mary, speaking blasphemy, because they do not even believe Him to be the true God.
5. Since we think and write and confess these things, and assert that those who sent us think the same, we ask your godliness to no longer believe those who accuse us; but rather to make these things known to those who sent us, and to write also to those whom you know to be orthodox bishops; so that, if any slander against us has reached them, upon seeing this our confession of faith, they may condemn the malice of those who have rashly sought to stir up envy against us. Theodulus, bishop of Oxyrynchus; Plenes, bishop of Hermothi; Ischyrion, bishop of Leonto; Isaac, bishop. Amen.
THEODORE OF HERACLEA BISHOP. NOTICE. (From Leon Allatius, *Diatriba de Theodoris*, no. LXIV, in Mai, *Bibliotheca nova Patrum*, VI, II, 115.)
Theodore of Heraclea—or Perinthus, for it is a city of two names—in Thrace, was bishop. Hence he was also called Heracleotes and Perinthius. At the Synod of Nicaea, fighting with many others against the apostolic dogmas, he cunningly defended the opinion of Arius (Gelasius of Cyzicus, *Acts of the Council of Nicaea*, book II, ch. 7). Afterwards, at the Synod of Antioch, he agreed with the remaining Arians against the Nicene Synod. Finally, he was deposed from the episcopate by the Catholics at the Council of Sardica, as one who, along with others, separated the Son of God from the paternal substance, and received those who had been rejected on account of the Arian heresy, raising them to the wider dignity of the divine ministry. He was otherwise a man, if we believe Nicephorus (book IX, 5, *Ecclesiastical History*), "well-learned" (*ellogimos*), and if we believe Jerome, of elegant and clear speech, and of a more historical understanding. Under the Emperor Constantine, he published commentaries on Matthew, and on John (a), and on the Psalter (b). Nicephorus writes: *Tēn tōn Euangeliōn hermēneian upagoreusai*, that he set forth expositions of the Gospels. The most ancient manuscripts of his commentaries on the Psalms, and of excellent quality, are held in the Barberini Library, presented as a gift by Cardinal Ludovisi to Urban VIII, as the prefixed inscription indicates: *A codex conspicuous for antiquity, integrity, and orthography; of which the Vatican Library holds a sole copy, but it is mutilated, defective, full of gaps, and not so elegant; to Urban VIII, Supreme Pontiff, the asylum of all virtues and sacred erudition, Ludovisi, Cardinal Vice-Chancellor of the Holy Roman Church, offers this small gift of Greek antiquity as a perpetual argument of a most devoted mind.*
(a) The commentary of the Heracleote on John was once translated from the Greek language into Gothic, and not-to-be-despised fragments of it have appeared in the most precious palimpsest codices of the Gothic tongue, which, God willing, we discovered at Milan and Rome. A. M. (b) Balthasar Corderius published this commentary of the Heracleote on the Psalter; see his preface to volume I of the *Catena on the Psalms*. We, however, have now edited the copious scholia of this same Heracleote on Isaiah, unknown to Allatius, from a very old Vatican *catena* on that prophet. A. M. — Kollarius, in his notes to Lambecius's *Commentaries* (III, p. 59, note B), demonstrates that the *Commentary on the Psalms* which circulates under the name of Theodore is not the work of one Theodore, but of many Fathers, and therefore should be placed among the *catenae*, based on Garnier in the Paris 1721 edition of the Works of Basil the Great (vol. I, p. 89). There, Lambecius (from p. 56) reviews the Imperial Codex XI, which contains a commentary on the entire Psalter; the commentary, in which the name of the author is not read due to the lack of a beginning, he ascribed—along with Corderius—to Theodore of Heraclea, and discoursed on this at length. — Christoph Harles, in his additions to Fabricius's *Bibliotheca Graeca*, vol. IX, p. 319.
THEODORE OF HERACLEA FROM THE EXPOSITION ON ISAIAH.
(MAI, *Bibliotheca nova Patrum*, VI, 214.)
CH. I, VER. 1. Hear. Of Theodore of Heraclea. He was calling together both parts of the universal world to the learning of the things spoken by the Lord...